God to expiate Sin given unto man in the Word and Sacrament as Food to preserve both Body and Soul unto eternal Life And as the Jews only had right to eat of their Sacrifices so Christians and only Christians have right unto and by a true and lively Faith according to the Gospel may partake of the same and live for ever For this meat alone doth profit those alone whose hearts are established with or by Grace and the Doctrine of the Gospel 2. To eat of this Altar and Sacrifice they who serve the Tabernacle have no right They who served the Tabernacle were unbelieving Jews Priests and People who adhered to the Law of Moses rejected the Gospel and refused to receive Christ for their Saviour These could have no right unto the benefit of Christ's Sacrifice◠for it was ordained only for the Salvation of such as should believe on him But these Jews out of a perverse belief that they should be justified and saved by the Law would not believe the Doctrine of the Gospel and seek righteousness by Faith in Christ. So that Israel following after the Law of Righteousnes attained not to the Law of Righteousness And why they sought not Righteousness by Faith in Christ who was the end of the Law which was a School-master to Christ. They were so confident that the Law was given for Justification and Salvation that they thought Christ not only needless but an Enemy to Moses and all Christians to be Hereticks and worthy to be persecuted to Death The force of the Apostle's Argument is That if their heart was not established with Grave but carried about with divers and strange Doctrines they deprived themselves of the inestimable benefit of Christ's Sacrifice for there is no Faith without the Gospel and no benefit in the Sacrifice of Christ without Faith for all right unto and participation of this Sacrifice is by Faith grounded upon the Gospel § 11. That they that serve the Tabernacle have no right to eat of this Altar he proves thus Ver. 11. For the body of those Beasts whose Blood is brought into the Sanctuary by the High-Priest are burnt without the Camp Ver. 12. Wherefore Jesus also that he might sanctify the People with his own Blood suffered without the Gate IN these words we have 1. An Argument to prove the unbelieving Jew to have no right to eat of the Sacrifice of Christ And this is a Doctrine 2. A practical Conclusion and Application of this Doctrine unto our selves in the two verses following In the Argument we may observe 1. The Proposition and the Type 2. The Reddition and Anti-type 1. There were several Beasts Sacrificed whose Bodies were burnt without the Camp yet their Blood was not brought into the Sanctuary therefore it can hardly be thought the Apostle intended any Sacrifice so much as that of general Expiation whereof we read Lev. 16. For though this doth agree to other Sacrifices that their Blood was brought into the Sanctuary to be sprinkled upon the horns of the Altar of Incense and before the Veil and their Bodies were burnt without the Camp as we may understand from Exod. 29. Lev. 4. Yet of this Sacrifice it 's clearly written 1. That the Blood was brought into the inward Sanctuary within the second Veil and was sprinkled upon the Mercy-seat 2. This was done by the High-Priest alone and could be done by none else 3. This Blood was brought in and sprinkled for Expiation and Reconciliation 4. The Bodies of these Sacrifices were burnt without the Camp This Sacrifice as you have heard was a more lively resemblance of Christ who is the propitiation for the Sins of the whole World The principal thing the Apostle takes notice of is the burning of their Bodies out of the Camp for the Camp was that plot of Ground which was taken up with the Tents and Habitations of the Israelites in the Wilderness All this was counted holy and all unclean persons and things were to be removed out of the same And because the sins of the People were laid upon these Beasts therefore they were unclean accursed and God to signify that all Sinners are accursed and to be cast out of his presence and to be tormented with eternal fire and also to express his detestation of Sin he caused these Bodies 1. To be removed out of the Camp 2. To be burned 2. This was the Type the Anti-type was Christ of whom it is affirmed 1. That he Suffered without the Gate 2. That he Suffered there that he might sanctify the People by his Blood To Suffer here is to be Crucified and dye upon the Cross Without the Gate signifies the place where he Suffered and was Crucified and in particular it was Golgotha which was without the Gate of Jerusalem which was called the holy City because God chose that City to put his Name there and so did consecrate it this answered to the holy Camp The reason why God thus in his wise providence did order it was because Christ had taken upon him the Sins of the World and God had laid on him the Iniquities of us all One sad consequent of Sin not pardoned is a Curse and Excommunication out of God's presence so as that the person cursed is put at a distance and deprived of all communion with Saints and God Therefore it is written That Christ was made a Curse for us Gal. 3. 13. The end of this Suffering and that without the Gate was that by his Blood he might sanctify the People The People are all such as believe in him To sanctify them is to free them from the guilt and punishment of Sin For he was made a Curse for us that he might redeem us from the Curse due unto us for our Sins And this he doth immediately by his Blood being shed and his Death which virtually and efficiently took away Sin and procures actual Remission and Sanctification upon our Faith For his Suffering out of the Gate made Sin pardonable and the punishment endured by him and deserved by us removable But when by Faith it 's sprinkled upon our Souls we are actually pardoned and the punishment actually removed because God will not punish Sin both in him and us believing The comparison is in similitude and like quality The things wherein the Type and Anti-type agree are these In the Sacrifice of general Expiation 1. The Blood is brought into the holy Place so Christ by his own Blood entred the holy place of Heaven 2. That Blood did expiate Sin so this doth obtain eternal Expiation and the People are sanctified by it 3. The Bodies of those Sacrifices were burnt without the Camp so Christ suffered upon the Cross without the Gate of Jerusalem 4. As they who serve at the Tabernacle had no Right not Licence to eat of those Sacrifices whose Bodies were burned without the Camp so no Jews that will not leave Judaism nor any other that will not go out of the World to suffer
Spirits To be Ministers is 1. To be Servants in general 2. To be Officers and imployed either in sacred or civil Service therefore the word doth signify Priests or Magistrates Yet these are Ministers or Servants in the Court of Heaven under God the Supream Lord of all 3. They are sent forth for as they have their Office so they have their Imployment they are sent forth to Minister They do not go of their own head but have their work designed by God and receive both Direction and Command from him 4. The parties for whose good the Minister are the converted Believers who are designed Heirs of Salvation and eternal Glory For though they be God's Servants yet they serve for the good of his Children and this is their principal work and their happiness is the end of their Service 5. They are all and every one both Servants and also sent forth for this Service the greatest is not exempted This is the absolute consideration of the words The relative as they referr unto the scope of the Apostle is to prove that Christ is more excellent and they inferior to Christ. The force of the argument lyes chiefly in this 1. That they are Ministers and Servants 2. That all of them none excepted are such For all and every of them be Ministers not Lords and Kings then they are inferior to Christ. Nay they all and every one of them are subject to Christ as the Word from the Creation and after Christ as the word incarnate was set at the right hand of God they all were his Servants commanded and sent by him for the promoting of the Salvation of his redeemed ones believing on him So that they are not only Servants but his Servants this Doctrine informs us 1. Of the excellency of Christ advanced in our Nature above the Angels 2. Of the benefit of Believers they are Heirs of Salvation and the Angels the heavenly Spirits must take a special care of them 3. Of our Duty 1. To believe that we may be Heirs of Salvation and enjoy the guardance guidance and protection 2. To be humble Servants unto God to do good to others especially the Houshold of Faith seeing Angels though excellent are humble Servants to Christ for our good This principal matters in this Chapter are several The first is concerning the excellency of the Scriptures wherein God speaks by Prophets and by his own Son 2. The excellency of Christ in respect of the Prophets and the Angels 3. The Nature and Ministry of Angels The Use of this Doctrine follows in the beginning of the next Chapter CHAP. II. Ver. 1. § 1. THis Chapter is an Exhortation to the constant Profession of the Doctrine of the Gospel These words may be considered 1. In that Connexion with and dependence upon the former 2. In themselves The Connexion and Dependence is signified by the illative therefore which implys that the proposition in the first verse is a conclusion inferred from some premisses in the former Chapter wherein the Apostle had not only affirmed and proved that Christ was a Prophet more excellent then the former Prophets but the Angels And if he was so then it follows he must needs be heard and his Doctrine observed which is the substance of the first verse For seeing God speaks by the Prophets and more excellently by Christ therefore Prophets much more Christ are to be heard § 2. This is a Connexion The words themselves we must consider First As an Exhortation And secondly in the same 1. The duty exhorted unto 2. The reasons whereby the performance is urged An exhortation is reducible to a Rhetorick and proper to a deliberative Theme according to Aristotle and Tully ' whose Rules are not meerly Rhetorical but Political and are miscellaneous It presupposeth the party exhorted to know and remember the thing exhorted unto and a perswasion that it 's good especially honest and just The end of it is to move inslame and stir up the Will and Heart of the Auditor to performance This upon the by To proceed we have 1. The matter of the Exhortation or the Duty exhorted unto For the subject of divine Exhortations is some duty possible by the power of Grace to be performed Duty presupposeth a Command of God upon which follows an obligation to performance and a duty is nothing else and is a duty whether performed or not The duty is affirmative or negative So that in the words we have not only an exhortation but a dehortation too yet to speak properly they are but implyed For the Apostle signifies rather that the matter is a duty then exhorts unto it The affirmative is to give the more earnest heed to the things heard the negative not to let them slip yet the former must be done lest the latter which is a Sin should follow The matter of the duty is the things heard that is the Doctrine of Christ the great Prophet and his Apostles as made known and heard by them The act is attention earnest attention the more earnest attention because spoken by Christ more excellent then the Prophets then the Angels This attention is not only a diligent consideration of the things heard but a belief and constant profession joyned with practise and presupposeth the knowledg of them The negative which upon the neglect of the affirmative will follow is not to let them slip Thus it 's translated in our English but with divers Latine Interpreters it's to leak or flow out or aside And here Expositors compare the Soul unto a broken Cistern or torn-Vessel which will not keep any liquid substance powred into it In this sense to let slip seems to be nothing else then to forget But the Sytiack turns it so lest we fall off or from our profession The Septuagint use the Apostles word Prov. 3. 21. where the Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luz which signifies not only in that Language but in the Chaldee to depart go back decline from a thing Therefore here the sin we must take heed of is not only to forget the Doctrine of Christ but to fall from the Faith and Profession of it And the reason why they must be so careful is because there was great danger and many temptations which would prove the more effectuall against the careless and the negligent In a word the duty is upon most dillgent attention constantly to believe and profess the Doctrine of Christ and never to recede or fall from it Thus to do is our duty there is a necessity of precept God's Command binds us we ought and the reason is because the Doctrine we have heard is the Doctrine of Christ the Doctrine of God made Man And it was God's Command to hear him the great Prophet upon peril of total Destruction This duty is reducible to the first Commandment evangelically understood and not to hear believe profess the Doctrine of God Redeemer by Christ is a grievous sin there forbidden As the duty
Works because they 1. Signify God's Approbation of the Doctrine 2. Cause men to wonder 3. Are done by a divine and supernatural Power The same words are used 2. Cor. 12. 12. In Signs Wonders mighty Deeds They are said to be divers because they are not onely many of one kind but of several and different kinds as dispossessing of Devils raising the Dead and miraculously healing all kind of Diseases and as they are Works of extraordinary Power and Wisdom so they are of Mercy 2. By Gifts or Distributions of the Holy Ghost according to his own Will So that there were Gifts of the Holy Ghost Distributions of them These according to his Will Gifts of the Holy Ghost were extraordinary Qualities and Powers given such as heard the Apostles Doctrine and believed it as power to heal to speak in strange Languages to prophesy to do Miracles They are said to be Gifts and Effects of the Holy Ghost because they had them not by Nature or Industry or Instruction by Man but from the Power of God-Redeemer and the Spirit of Christ. They are called in the Original distributions or divisions because they were 1. Communicated to divers Persons 2. Were many of different kinds 3. Were given in several degrees They were distributed according to his own Will 1. Freely 2. To whom he will 3. What Gifts he will 4. In what measure he will For there are diversities of Gifts 1. Cor. 12. 4. But all these worketh that one and the self-same Spirit dividing to every man severally as he will Ver. 11. The Effect of these Miracles and Gifts was the confirmation of the Doctrine of the Apostles which they did confirm by Word and Deed For 1. They did most certainly affirm and assert this Doctrine as having heard it immediately of Christ and as having received the immediate Knowledge there of from him 2. They did these Signs Wonders and mighty Deeds and upon the Imposition of their hands Believers received the extraordinary Gifts of the Holy Ghost yet they neither did these Miracles nor gave these Gifts by their own power or holiness But the Works were done and the Graces given by them as Instruments in the Name of Christ as risen and glorified and from God So that the Power of God the merit of Christ their Ministration did all concur to the production of these glorious Effects God was the principal Cause therefore is it said that by these God did bear them witness and attest their Doctrine to be true and from him so that this confirmation was a giving credibility to the Doctrine of the Gospel so far as it was new and delivered the positive truths concerning Jesus of Nazareth dying for our sins rising again sitting at the right hand of God and the dependence of Justification before the Tribunal of God and eternal Glory upon Faith in him making Intercession in Heaven For there was no need thus to confirm the Ceremonials of Moses and the Covenant of God with Israel before Mount Sinai to the Jew For these things he made no doubt of nor was this confirmation needful for to perswade the Gentile of the Equity and Justice of the Morals of the Scripture for the natural light of Reason did approve them These Miracles and Gifts were Proofs very strong and powerful for they were no jugling Impostures or Delusions but real demonstrations of the divine Will and clear to the senses § 7. The Transgression is a neglect of this divine Doctrine thus declared thus confirmed This neglect implies a contempt and is a disobedience to that Law of God-Redeemer by Christ exhibited in not believing and repenting or a positive deâ—ial of this excellent truth in such as never professed it or in Apostates who once received it The punishment is eternal death which can no ways be avoided by the Offenders neglecting this Salvation The force of the Argument is the last and chief thing to be considered To understand this we must observe the Form of the Apostles Argument which is this That sin which makes us liable to grievous and unavoidable punishment must with earnest heed be avoided But to let slip or recede from and neglect the Doctrine of the Gospel is such a Sin Therefore with all earnest heed to be avoided The Apostle in this Argument presupposeth 1. That sin makes liable to Punishment â—ainous sins to grievous punishments some sins to unavoidable punishments For the punishment of some sins are avoidable and the sins whereby we are made obnoxious though committed yet may be remitted Some are not by the tenor of God's Laws remissible 2. That we are made liable to punishment by the divine comminations 3. That the end of Comminations in God's Laws is by representing the penalty as certainly due upon Transgression to restrain us from Transgression and Disobedience For though the Love of God and Righteousness and hatred of Iniquity are the principal Motives to Obedience and Restraints from sin yet the hope of Rewards and fear of Punishments may have great force because we love our selves desire our own peace and happiness and abhor such things as tend to our misery and ruine These things taken for granted make the Proposition good But the doubt might be of the Assumption That neglect of the Doctrine of the Gospel will make us liable to such a grievous unavoidable punishment This he therefore proves thus If Disobedience unto the Law mucâ— more will the Disobedience to the Gospel make us liable to such a Punishment But Disobedience to the Law made the Offenders liable to such a Punishment This the Hebrew and Jew would grant for they knew it but the Proposition onely could be controverted by them Therefore he confirms it from this presupposed in general That greater sins make us obnoxious to greater Punishment but disobedience to the Gospel is the greater Sin And this he proves fully and that from many particulars For this end he proves the Doctrine of the Gospel more excellent than that of the Law more powerfully binding men to receive it and retain it And if it be so then to sin against it is more hainous than to sin against the Law That it is as excellent there could be no doubt for it hath all the excellencies of the Law But that it was more excellent he manifests by four things 1. It was the Doctrine of so great Salvation for such the Law was not It by it self without the Promise could not save eternally and suppose it could yet it was not so full so clear so powerfull and effectually conducing to eternal life 2. It was first spoken by the Lord Christ who is so far above the Angels by whom the Law was given 3. It was confirmed by Miracles far more in number and more glorious 4. Upon the hearing and receiving the Gospel the Believers received many different and extraordinary Gifts of the Spirit which the Hearers of the Law did not For the Apostle saith to the Galathians He therefore that
having a Promise not believing entred not into God's Rest and some of them believing did enter So they having a Promise if they believe not shall not enter if they believe shall enter and enjoy the benefit and Rest promised The ground of this Application is that they had a Promise and this thing promised is God's Rest For there was a Rest remaining for them as well as for their Fathers The words are A Promise being left of entring into his Rest. SOme translate and understand the words of leaving and by unbelief forsaking the Promise yet this cannot be the intention of the Apostle which is made clear by these words There remaineth therefore a Rest or Sabbatism to the People of God ver 9. where we have the same simple though not the same compound Verb. To understand this we must know that God promised Rest unto the Israelites in the Land of Canaan which should be their Inheritance Therefore some understand the word left to be taken Metaphorically as Legacies are left and bequeathed in a Testament unto Children and so this was left to them by God's Promise As they had a Promise of a Rest so these Hebrew Christians had a Promise of a far more excellent Rest as well as they But then the Question is where have we this Promise and who makes it and where is it made God makes it and he makes it in the Gospel Therefore he first proves that a Promise is left them as their Fathers had a Promise For it followeth Ver. 2. For unto Us was the Gospel preached as well on to Them VVHere we have two Propositions 1. That the Gospel was preached to the Israelites in the Wilderness 2. It was preached to these Hebrews 1. It was preached to the Israelites For as a Promise was made to Abraham that he in his Seed should inherit the Land of Canaan so this Promise was renewed unto them in the Wilderness and God was ready to perform it and give them possession Yet this Promise was made and to be performed upon certain conditions and duties to be performed by them And because this Canaan was a Type and Figure of the heavenly Inheritance and eternal Rest to be obtained by Jesus Christ therefore the Gospel might be said to be preached to them though darkly and implicitly 2. It was preached to these Hebrews yet more clearly and fully by the Apostles In this Gospel as preached to them the Promises are one principal thing and amongst the Promises that of eternal Rest is the chiefest and includes all the rest This Promise is made for and in consideration of Jesus Christ the condition is Faith in Christ meriting the same and after his Sufferings being entred into this rest This Promise of Rest upon Faith in Christ already come is the substance and matter of the Gospel and the Doctrine thereof is the Gospel in proper sense hough the Doctrine preached to the Israelites whereâ—n Rest was promised upon condition of Faith was also the Gospel and might be so called though imperfectly But what was the issue of this Promise in respect of the Israelites It was two-fold 1. In respect of them who believed not it did not profit them 2. In respect of them that believed they entred into God's rest for so the Apostle informs us But the Word preached did not profit them not mixed with Faith in them that heard it In which words may be observed 1. The Event 2. The Reason The Event It profited not the Reason They believed not the Word For though the Word be the Power of God unto Salvation in them that believe yet it 's a Word of eternal death to Unbelievers Both these the Event and the Reason are delivered in two Propositions 1. That the Word preached did not profit them 2. It was not mixed with Faith in them that heard it The latter is the former in order of Nature Both include many Propositions 1. That the Word was preached unto them 2. They did hear it for how should they hear without a Preacher Where by the way note that the Gospel of Doctrine here meant in the Original is called the Word of Hearing implying that it was so preached as that they did or might hear it as they were bound to do 3. They who heard it did not believe The Expression in the Original is that it was not mixed with Faith For that whereby the Soul receiveth the Word is Faith and that whereby it receiveth it effectually is a sincere Faith For this heavenly Doctrine is like a liquor it 's an heavenly Water and is poured upon men by preaching and is of rare and excellent vertue when it 's received and digested in the Soul by Faith For the saying in Philosophy is true in this case Actus activorum sunt in passo unito disposito For by the Soul rightly disposed and by Faith receiving this Doctrine the Doctrine is as it were incorporated into the Soul and made one with it 4. This Word not believed did not profit that is did not prove any wayes effectual either for a title to eternal rest or for the possession of it For they not performing the condition God was no wayes bound to perform his promise to them yet this was not all he was so offended with them that he pastan irrevocable sentence of exclusion upon them By all this we may understand 1. That it 's a great Mercy in God to vouchsafe us the Gospel and to have it faithfully and constantly preached unto us so that we may hear it This of it self is an excellent means of our Conversion and the mighty Power of God unto Salvation It 's like the Mannâ— and heavenly kind of Food which being eaten and received into our Souls will nourish and preserve us It 's a divine light to guid us to Heaven And â—o unto them to whom God denies it for they sit in darkness and the shadow of death without any hope of Salvation 2. In this Gospel there are precious Promises the cheifest whereof is that of entring into God's Rest The condition of it is sincere Faith and continuance therein unto the end This Rest was merited by Jesus Christ To believe sincerely and persevere therein is the Duty commanded and to be performed to enter is the great Reward Therefore we should diligently consider that it promises the greatest good that God did ever give or Man is capable of and in this respect is the best Doctrine in the World yet lest Man should presume he promiseth it upon condition of perseverance and for the merit of a Saviour If we do attain it we do not deserve it for the enjoyment of it is a free Gift of God yet though God give it freely yet he gives it to none that are guilty of Unbelief and Apostacy 3. Men may hear the Gospel preached and yet receive no benefit by it through their own fault Meat will feed if it be eaten Water will quench thirst if we
or rather no hope of recovery 2. That he was perswaded better things of them though the negligence of many had been great In his Exhortation ver the 11. two things are chiefly to be taken notice of 1. The duty exhorted unto which was perseverance 2. The reasons whereupon he urgeth the performance § 2. To begin with the Resolution the thing resolved upon is expressed in the first words 1. Briefly Leaving the Principles of the Doctrine of Christ let us go â—â— to perfection 2. More largely Not laying again the Foundation c. This Resolution doth imply that in Christianity there is a Doctrine 1. Of Principles 1. Of perfection The first is for Babes and Children the second is for persons of full age The Principles are like Premises and the more perfect Doctrines like unto Conclusions and as some premises contain many excellent and precious Truths deducible from them and have affinity with many others reducible to them so these principles Both Principles and higher Doctrines must be taught in their time according to the capacity of the persons to be taught And the best must begin with the principles and after they are once well grounded in them they must proceed to higher points The Apostle here presupposeth the principles taught and once learned by these Hebrews therefore he resolves now to lay them aside and omit the Doctrine of them and to ascend to higher matters What he meant by leaving the principles he explains more at large and in particular It was Not to lay again the foundation of Repentance from dead works c. Where 1. He compares the work of man's Salvation to a Building And 2. The teaching of principles to the laying of the foundation which is the first and principal part of the Building supporting all the rest of the Superstructure and the teaching of these prime Truths is the laying of the foundation upon which the rest of Christianity depends 3. To lay this Foundation again presupposeth that he had formerly done this work and initiated them and to do this again implies they had lost their Christianity and were relasped into that Condition wherein they were before they did believe and were baptized and there was need of re-baptizing them 4. Yet this he would not do and to leave the Doctrine of the beginning or principles of Christ and not to lay the foundation of Christianity are the same And lest they or any other should be ignorant what these principles of Christianity and fundamental Doctrines were he informs us That they were the Doctrines Of Repentance Faith Baptism c. To understand these words the better we must consider 1. What was the way and order of initiating Christians 2. What Doctrine is contained in these particular Fundamentals 1. The way and order was this That 1. When they had taught them Repentance and Faith and they had willingly received this Doctrine and signified their acceptation then they most solemnly promised to repent and believe that Doctrine they did professe 2. Upon their promise and profession they were baptized 3. Being baptized they were confirmed by imposition of hands and receiving the Holy Ghost 4. Being confirmed they were exhorted to persevere to the end in hope of Resurrection to eternal life and fear of Condemnation to eternal punishment To lay the foundation in this manner was to admit them Christians again after they had lost their former Christianity 2. The Doctrine contained in these Particulars may easily be understood by the words themselves The first Head or Topick is that of Repentance from dead Works where by dead Works are meant Sins which pollute us spiritually and morally and also render us liable to Death of which hereafter Chap. 9. 14. Repentance from these is an acknowledgment of them with grief of heart and a resolution to forsake them and reform This Doctrine presupposeth the Creation especially of Man in the Image of God and contains those Truths we read in Scripture concerning Satan's Temptation man's Fall and Sin what Sin is and what the Consequents thereof be one whereof is Punishment and Death Knowledge Confession godly sorrow hatred of Sin returning to God this is the first part of the Creed The second Head is Faith in God under which comes in the Doctrine of God who so loved the World that he gave his only begotten Son to redeem us from our Sins by dying for us and rising again to apply and communicate the benefits of his Redemption The particulars of these parts are the Incarnation the Offices of Christ his Humiliation In taking upon him the form of a Servant and being obedient unto Death the Death of the Cross The immediate effects thereof which are satisfaction merit and putting man into a capacity of Salvation his Resurrection upon which he was made King and Priest his Ascension into Heaven his sitting at the right right hand of God to reign as King and make Intercession as a Priest and so make his satisfaction and merit effectual 3. The third Head is the Doctrine of Baptisms wherein Repentance and Faith are professed new obedience promised and both sealed and confirmed by Baptism To this Head may be referred the Covenant and the confirmation of it This Covenant presupposeth the Gospel with the Precepts and Promises thereof This was revealed by Christ as a Prophet sending the Holy Ghost to reveal it therein commanding promising and performing as a King As it presupposeth the Covenant in general so it doth the making thereof in applying the Precepts and Promises unto the particular persons to be baptized who on their part must professe and promise upon which done the confirmation on Gods part and Man's doth follow in Baptism We need not trouble our selves with the word Baptisms which is plural nor debate the reason why he used that number whether it was because the Baptisms of John and Christ both instituted from Heaven did differ in several particulars and so were Baptisms or because the Baptism of Christ was two-fold of Water and the Spirit which both must joyntly concurr to Regeneration or because that though Baptism in general in respect of the Institution be one yet in respect of several individual persons baptized it 's multiplyed For the Baptism of Peter is one the Baptism of Paul another and so many Baptisms there may be said to be as there are persons Baptized It 's certain he meant but one Baptism Rite and Ceremony instituted by Christ applyed to many several persons and so the Syriack Translatour using a Nown singular understood it 3. The fourth Head is that of Imposition of hands and by this may be meant either the extraordinary gifts of the Holy Ghost proper to the Apostolical Times given upon imposition of the hands of the Apostles and Prayer or the sanctifying Power of the Spirit to confirm them in the Truth and enable them to keep the Covenant of God Under this Head come all the Gifts Virtues and saving-Graces of the Spirit without
which they can neither be renewed or mortified and proceed in the wayes of Righteousness and Holiness unto the attaining of eternal life 5. Resurrection is the fifth part of this Doctrine and seems to signisy in this place immortality and eternal Glory as a Reward This presupposeth the exercise of all heavenly Virtues and the continuance of their Faith and Obedience Under this Head may be brought Justification Reconciliation Adoption with the continuance of the sanctifying and regenerating Spirit and also the joys and comforts of God's Saints in this Life and their security and bliss upon their departure out of this Life untill the Resurrection 6. The sixth Doctrine is that of eternal Judgment Both Resurrection and this Judgment presuppose men's Obedience or Disobedience to the Laws of God and by Judgment may be understood either Judgment in general which follows the Resurrection and determines finally the eternal Punishments and Rewards or by a Synecdoche for the eternal Punishments which that Judgment shall award to certain persons This latter seems to be the intended sense because the word is usually taken for Condemnation and Punishment and so much the rather because we never find Judgment taken properly said to be everlasting This presupposeth impenitence and unbelief both Negative and Positive and to this Head are reducible all the spiritual Penalties inflicted upon Man in this Life as fore-runners of this eternal Vengeance It was necessary in the first place to lay the foundation in teaching these Truths of Repentance Faith the sealing of the Covenant the sanctification of the Spirit and the retribution of eternal Rewards and Punishments according to men's observation or violation of the Covenant of Grace This Doctrine they had formerly learned and professed and it was the sum and substance of the antient Creeds And if they any wayes were fallen from this it was in vain to lay the foundation anew and initiate them again Therefore he was resolved to proceed and do that which he had proposed if God would permit and assist him for all resolutions of Men are in God's Power For he alone can so assist them as to make them effectual or hinder them so as to frustrate their designs This implies the Authour's dependance upon God for the carrying on and finishing his intended Discourse concerning the Priest-hood of Christ. § 4. Thus far the Apostle's Resolution the Reasons follow The first is because to lay the foundation anew would be in vain It would prove so because such as fall from these principles render themselves uncapable of any benefit to be received by Christ's Death and Passion neither can they be renewed again unto Repentance The argument in form is this The Apostle presupposing that no man ought and no wise man will do that which he knows to be in vain and to no purpose he proves that to lay the foundation again is in vain thus To attempt that which is impossible is in vain But to attempt by laying the foundation again to renew unto Repentance such as fall away is to attempt that which is impossible therefore it 's in vain To understand the force of this Reason let us reduce the Apostles words into these Propositions 1. They which have been enlightned and have tasted of the heavenly Gift and were made partakers of the Holy Ghost and have tasted of the good Word of God and of the Powers of the World to come may fall away 2. If they fall away it is impossible for them to be renewed again unto Repentance 3. The reason why it is impossible is because they Crucify to themselves the Son of God afresh and put him to open shame These may be reduced to one Syllogism thus It 's impossible that they which Crucify the Son of God afresh and put him to open shame should be again renewed to Repentance But such as fall away from Christianity once received do Crucify the Son of God afresh and put him to open shame Therefore it 's impossible again to renew them to Repentance The sum of all is this he would not lay again the foundation of Christianity because it was in vain It was in vain because the recovery of such as fall away and renounce Christ was impossible In the first Proposition I will consider 1. What it is to fall away 2. Who they are that may fall away 1. To fall away is here to be Apostates and forsake Christianity once received it 's not to fall into any kind of Sin but such as are contra integrum faedus contrary to the essence and substance of Christianity such are impenitency and unbelief after Repentance and Faith In this respect David's Murther and Adultery though very grievous Sins and against the Covenant yet they were not a violation of it essentially and formally considered This is falling away or Apostacy in this place 2. The subject of this Apostacy and parties which may fall away are such as have received Christianity and have been convinced of the Truth thereof For he that never was a Christian cannot be said to fall away from Christianity he must be a Christian before he can be an Apostate But to enter more particularly upon the Description of the Subject of Apostacy and persons that may fall away 2. They are described from sive things or adjuncts 1. They are enlightned 2. Have tasted of the heavenly Gift 3. Are partakers of the Holy Ghost 4. Have tasted of the good Word of God 5. Have tasted of the Powers of the World to come 2. The difference of several Writers in the Exposition of these five particulars is great For with some 1. To be enlightned is Repentance 2. To taste of the heavenly Gift is Faith in God 3. To be partakers of the Holy Ghost is to receive the Gifts of the Spirit 4. To taste of the good Word of God answers to Imposition of hands 5. To taste of the Powers of the World to come is to have some apprehensions of the Resurrection and eternal Judgment with affections suitable Others understand 1. By enlightning Baptism 2. By tasting of the heavenly Gift spiritual Peace and Joy 3. By the Holy Ghost Gifts of that blessed Spirit 4. By tasting the good Word of God The sinding how sweet and comfortable the Doctrine and especially the Promises of the Gospel be 5. By tasting of the Powers of the World to come The experience of the efficacy and moving Power of the Doctrine of everlasting Life and Death believed Others not differing much think that 1. Enlightning is the knowledg of saving-Truth 2. Tasting of the heavenly Gift is the receiving of Christ by Faith 3. Participation of the Holy Ghost is receiving of the Gifts of the Spirit 4. Tasting of the good Word of God and the Powers of the World to come is some experimental effects of the Gospel and Spirit 3. Yet upon examination the first three may be one And that is the illumination of the heart and mind by the heavenly Gift of
imprinted there more perfectly Yet the word turned Laws signifies in the Hebrew Doctrines And these are the Doctrines of the Gospel concerning Christ's Person Nature Offices and the Work of Redemption the Doctrines of Repentance Faith Justification Resurrection and eternal Life and these either presuppose or include the Moral Law For they must be such Truths as are necessary and effectual to Man's Salvation without the Knowledge and practice whereof sinful Man cannot attain eternal Life Further they are Doctrines concerning Christ as already exhibited glorified reigning and officiating in Heaven 2. The Book or Tables wherein they must be written are the mind and heart of Man By Mind some conceive is meant the Understanding and by Heart the Will and rational Appetite But by both words are meant the immortal Soul endued with a Power to understand and will or nill that which is understood The word in the Hebrew turned by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mind and intellective Faculty signifieth the inward parts because as the heart and reins are the inmost parts of the Body so the mind thoughts and rational Appetite are intima Anime the inmost parts if we may so speak of the Soul They are as it were the Center of that immortal Substance where all the active vigour and powers of the Soul are united There is the Spring and Original of all rational and moral Operations of all thoughts affections and inward Motions There is the directive Counsel and imperial commanding Power There is the prime Mover of all humane Actions as such This is the Subject fit to receive not only natural but supernatural Truths and Doctrines and all Laws There divine Characters may be imprinted and made legible to the Soul it self This is the most noble and excellent Book that any can write in This is an Allusion to the Tables of Stone wherein the Law was written for the Law was not written in the heart but in stone upon Phylacteries Frontlets Posts and Walls of their Houses And now the Scriptures and divine Revelations are written in Books so as that they are legible by the Eye they may be spoken and so uttered by Man as to be perceived by the Ear and from these be conveyed to the common sense and fancy and by degree be transmitted to the Soul which by them receives some imperfect representations not informations This immortal Soul is the Book or Table wherein these Laws and divine Doctrines must be written 3. The Scribe or Pen-man is God for it 's said I will give or put I will write He that said so was the Lord And it must be He because the Work is so curious and excellent that it 's far above the Sphere of created activity He alone can immediately work upon the immortal Soul to inform it move it alter it and mould it anew so as neither Man or Angel can do They may by the outward senses and the fancy come near the Soul but immediately prepare it and make lively Impressions and write clear Characters of divine Truth upon it they cannot They may move it and affect or disaffect it yet to take away the stony heart and make an heart of Flesh is far above their Power Therefore God doth alwayes ascribe this great Work unto himself 4. The Act and Work of this Pen-man is to write and write these Laws and write them in the heart How he doth it we know not That he doth it is clear enough His preparations illuminations impulsions inspirations are strange and wonderful of great and mighty force For in this Work he doth not onely represent divine Objects in a clearer light and propose high Motives to incline and turn the heart but also gives a divine perceptive and appetitive Power whereby the Soul more easily and clearly apprehends and more effectually affects heavenly things The Effect of this Writing is a divine Knowledge of God's Laws and a ready and willing heart to obey them and conform unto them a Power to know and do the Word of God This is that Work of the Spirit which is called Vocation Renovation Regeneration Conversion actively taken without which Man cannot repent believe obey and turn to God It 's said to be a quickning of Man dead in sin a putting God's fear in Man's heart a putting God's Spirit within Man to cause him to obey his Laws a calling out of Darkness into Light a writing upon the fleshy Tables of Man's heart By this writing Man is said to have a new Heart and Spirit not that God creates in Man a new Soul or new Faculties but because he gives new Power new Light new Life new Qualifications so that Man is made partaker of a divine Nature and moulded anew with so much alteration that he is another Man though not for Substance yet for Qualities and Operations All this tends to an imperfect explication of this Promise wherein this new Covenant differs from and is more excellent than the former For that had no Promise of God's writing his Laws and Doctrines in Man's heart or of giving any sanctifying or renewing Power to enable them to observe and keep his Judgments Yet lest we mistake this excellent and most comfortable part of Scripture many things are to be observed 1. Concerning the Laws 2. Concerning the heart 3. Concerning God's writing in the heart 1. The Laws the Laws of God are written in the heart not the inventions fancies of men nor natural nor mathematical nor moral Philosophy much less the Errors and Blasphemies of Seducers and false Prophets It 's true that humane Learning and Languages are excellent means to find out the sense of the Scriptures and are great Blessings ordained of God for that end and being used with Prayer and sanctified may do much Yet we must know that these Doctrines are not only those of the Moral Law but these high Mysteries concerning Christ the Redemption Repentance Faith Justification Resurrection and the eternal Punishments and Rewards in the World to come as they are revealed in the Gospel For the matter and subject of them is God's Kingdom and the Government of God-Redeemer ordering Man to his final and eternal estate as I have manifested in another Treatise 2. The heart of Man is by Nature a very untoward and indisposed Subject and not capable of these heavenly Doctrines It 's blind and perverse and there is an Antipathy between it and these Laws It hath some little parcels of the Law of Nature written in it but not any thing of these heavenly and evangelical Truths it neither knows them nor can relish them And when they are represented unto it yet it hath no intellective Power to understand them nor any Will or Desire to seek them or inclination to obey the Laws of God which direct unto everlasting life It 's not only ignorant but filthily blotted and blurred with Errours both in matters of Religion and humane Conversation And this is the condition not only of Heathens
is there is no more offering for Sin IN all which we may observe 1. The Apostle's manner of Allegation ver 15. 2. The Text alledged ver 16 17. 3. The Aoostle's Application of the Text to the point in hand ver 18. 1. The manner of Allegation we have in these words Whereof the Holy Ghost is a witness to us For after he had said before The principal things here considerable are 1. The thing testified 2. The Witness testifying The thing testified is implyed in the word Whereof and it is the excellency of Christ's Sacrifice in respect of the virtue thereof in taking away Sin for this is the principal Subject of his present Discourse and the demonstration of this Virtue is chiefly intended The witness testifying this is the Holy Ghost a greater a better Witness we cannot have This Testimony we find in the Scriptures which signifie That all Scripture is given by inspiration from God we read it in the Prophet Joremiah therefore he spake and wrote this as moved by the Holy Ghost Jeremy so speaks and writes them as the words of God for saith the Lord is his Style from whence we observe That the Holy Ghost is the eternal Jehovah For that which Jehovah saith there The Spirit is sâ—d to witness or testify here Therefore seeing it 's the Spirit that testifieth and upon Record the thing testified must needs be of infallible and undeniable Truth 2. The matter of the Text alledged is a Promise and it is two-fold 1. Of putting God's Laws in our hearts that we may believe and be converted 2. The Remission of our Sins upon our Faith and Conversion The first is done by illumination and inspiration whereby that word concerning Christ and Salvation which we hear is made effectual and the power of the Spirit is added to work Faith by that word in our hearts to make us capable of Remission The second is done by the Sentence of the Supream Judge absolving us The first is referred to Vocation The second to Justification And here we must observe what the Apostle's intention is which will appear in The third thing which is the Apostle's Application in ver 18. 1. The difference between the second Allegation of the same Text here and in Chapter 8th is That there he proves the excellency of the Covenant above the former Covenant from the excellency of the promises but here he proves the excellency of Christ's one offering above all the offerings of the Law because by virtue of it Sins are taken away which implies that the mercies promised in the New Covenant were merited by this Sacrifice and that in respect of this Sacrifice offered he was the Mediatour of this Covenant so that without it those promises had been never made or if they had been made they never had beeneffectual and beneficial unto sinful Man For in consideration of this offering God made these promises and for Christ's sake offering himself once he gives the things promised to such as are capable of them according to the Tenour of the Covenant 2. He singles out the latter promise of Remission as most pertinent to the point in hand for though the former promise be excellent and the thing promised necessary for to enable Man to keep the Covenant yet it is but subordinate to this second promise because if the Covenant be not kept there can be no remission neither is there any keeping of the Covenant except God's Laws be written in man's heart as well as in the Scripture outwardly 3. He puts an Emphasis upon the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the Hebrew Text and the double negative in the Greek which imports That he will in no wise remember out Sins any more he will forgive them for ever 4. From hence he draws this conclusion there is no more offering for Sin 5. And from thence that Christ's Sacrifice was of that excellent virtue that by one offering it took away Sin all Sin and made it eternally Remissible and upon Faith eternally to be remitted So that the substance of the Doctrinal part of this Chapter is to demonstrate the inefficacy of the many Legal Offerings and the Efficacy of Christ's one Offering And all this tends to this end to inform us 1. That Legal Offerings cannot help and save us 2. That Christ's can 3. That Christ's is far more excellent and absolutely necessary And the Comparison therefore is in respect of the expiating power and vertue of both which of the one is little or none of the other is very great and sufficient for our Salvation and eternal happinesse And this Doctrine is full of heavenly Comfort to humble penitent and believing Sinners for by this Offering though our Sins be many and hainous yet they are all eternally pardoneâ— and we for ever consecrated § 15. The Apostle having finished his Doctrine of Christ's Priest-hood begins here to apply the same and that by way of Exhortation to certain Duties which they were bound to perform by vertue of God's Command and that Faith in Christ they did profess The former Doctrine did serve to inform their Understanding more fully and to improve and confirm their Faith the Exhortations following tended to stir up the heart informed by the Understanding and directed by Faith to the performance of other Duties necessary to the attainment of that eternal life which Christ had merited for them This is the second part of this Chapter and almost of the whole Epistle for the Connexion will make it appear to be so if we either consider the matter or manner For the matter we find that these words are joyned with the antecedent Doctrine concerning the Excellency of Christ both as Prophet and Priest and so it 's the second part of the whole which is 1. Doctrinal 2. Practical For the former part is didascalical this latter protreptical and more practical But if we consider the immediate Connexion then it will appear that it 's in a more special manner joyned with the Doctrine of Christ's Priest-hood continued from the fifth Chapter to this place and the first Application following as the last Chap. 13. doth more especially respect Christ's Priest-hood The manner of the Connexion is evident from the Illative Therefore which signifies that the Exhortations are so many Conclusions deduced from the former Doctrine especially that of Christ's Priest-hood The principal Duty exhorted unto and urged by many and powerful Arguments is Perseverance in the Christian Faith which they did profess Yet he exhorts unto many other which should alwayes accompany sincere Faith and are not separable from it These things premised it 's time to enter upon the Text as delivered Ver. 19. Having therefore Brethren boldness to enter into the Holiest by the Blood of Christ Ver. 20. By a new and living way which he hath consecrated for us through the Veil that is to say his Flesh Ver. 21. And having an High-Priest over the House of God THE Method of
Apostates Therefore as they desired God's favour and an happy End and feared his Indignation and their own eternal Destruction let them persevere and use all means to perswade others to continue firm and faithful to the end And here you must observe that the principal Duty exhorted unto is Perseverance and the rest are subservient thereunto § 25. It follows Ver. 26. For if we sin wilfully after that we have received the Knowledg of the Truth there remaineth no more Sacrifice for Sins IN these words 1. We have a Reason given to perswade unto perseverance 2. Yet this Reason is directly and immediately disswasive and dehorrative from Apostacy 3. Secondarily and by Consequence it exhorts and moves to perseverance For whatsoever Reason is against Apostacy the same is for perseverance 4. This Reason doth seem to imply that the forsaking of Christian Assemblies was Apostacy or tended to it and the day approaching to be a day of Judgment and in particular of the Punishment of such as fall away 5. This Reason begins here and is continued to the 32d Verse 6. It 's taken à poena from the Punishment which is avoided by perseverance and is executed upon Apostates 7. In Form it 's this If the Sin of Apostacy be unpardonable and shall be punished with unavoidable and most grievous Punishment then we ought to be very careful copâ—â—severe But the Antecedent is true Therefore we ought to persevere In the words of the Reason we have 1. The Sin 2. The Punishment which is Unavoidable Grievous The Sin is described in the 26. Ver. to be a sinning wilfully after we have received the Knowledg of the Truth Where we must consider 1. What it presupposeth and that is the Acknowledgment of the Truth 2. What it is upon this presupposed It 's a wilful sinning In the presupposition we have 1. Truth 2. The Knowledg of it 3. The receiving of this Knowledg 1. By the Truth is meant the true pure and most certain Doctrine of the Gospel concerning Christ already come Faith and Salvation This is called Truth because it 's true and most eminently and infallibly true which is no wayes in any thing false and erroneous as being at first immediately revealed from God the God of Truth of all Truth who is not only true but Truth it self It 's called also the Truth by way of eminency as the most excellent Truth revealed for Man's eternal Happiness The Reason of this Truth is the Perfection of his full and clear Knowledge and his absolute Integrity and purest Holiness which both are such as that he neither can nor will reveal any thing but Truth 2. Truth may be Truth and yet not known to any Man or Angel and this Truth was first known only unto God Yet it pleased him out of his great Mercy to reveal his mind to Man and in particular this Truth of the Gospel by Christ and his Apostle who made it known unto others who by that means came to know it For many who heard the Gospel preached and attended unto it attained to the Knowledg of the great Mystery of God's Kingdom and of those things which were sufficient and effectual for Information of the Understanding unto everlasting Life This Knowledg was not Mathematical Physical Political or Metaphysical as some use to speak but Theological and Divine and a Light above the Light of Nature The word may signify not only Knowledg but Acknowledgment of this Truth by a full Assent upon Conviction And this might be caused not only by outward Revelation Information and Miracles but also by the Illumination of the Spirit and supernatural Gifts For God goes far with Man and doth much to save him he many times penetrates his inward parts and by his divine Light and Power enters into his very heart and all this to convert him 3. They received this Knowledg God did not only offer it but give it which he might be properly said to do when they received it They had it not by Nature for it 's far above the natural Man They acquired it but not by their own Power and Industry neither did they merit it Yet in this receiving they were not meerly passive yet passive before they could be active God must do something without Man before he can actively receive he must prevent him by Revelation and Information without and by Illumination and Operation within and this done Man may be active For to receive it is certainly an Act not only of the Understanding which assents but of the Will which approves So that he both wittingly and willingly receives and that with some delight and proceeds to Profession and continues for a while to believe approve profess Though this receiving of Knowledg may seem only to be Acknowledgment yet it 's something more Truth is opposed to Erroar Knowledg to Ignorance Acknowledgment to Dissent Approbation to Rejection of this Truth § 26. This receiving and having is presupposed to Apostacy and sinning wilfully For no Man can loose and fall away from that which he never had either in Title or Possession so none can fall away from Grace or any degree of Grace which he never had The Heathens in Scripture were never said to breâ—k the Covenant of God or forsake God as their God by Covenant Therefore the proper Subject of Apostacy is one in the Church a member of the visible Church and in the times of the Gospel a Christian who hath professeth his Faith in Christ yet of these Apostates there is a difference and there are degrees of this Apostacy For some receive and profess Christianity by tradition and an implicit Faith yet never have any distinct knowledg of the Truth to be believed Some believe and understand more explicitely the Doctrine of Christianity and are convinced of the truth of it yet are never affected with the matter so as to forsake their Sins and reform their Lives but continue in their Sin Some know believe are affected with the matter as so they begin by the power of the Spirit to escape the corruption that is in the World through lust and find some spiritual joy and comfort To fall away from any of these is Apostacy but to fall from the last is the greatest And there was something proper to those times which did aggravate this sin very much For the Truth then was confirmed both by Miracles and Gifts of the Holy Ghost this confirmation was clear and extraordinary and to renounce that Truth so confirmed must needs be hainous and of this the Apostle seems to speak Christians may fall away three wayes by denying the Truth 1. In their Profession Or 2. In their practise Or 3. In both And that denial which we call Apostacy is destructive of Christianity and maketh a man of a Christian no Christian. Yet some may deny Christ or fall into some grievous Sin and yet verily believe in their hearts and retain the love of Christ as Peter and others have
of his Faith so the preparation of the Ark was an Effect of his Fear And here we have 1. A preparation of the Ark. 2. The end of this preparation 1. This Ark was a kind of Ship a Building and Vessel of great receipt and capacity sit to store upon and be carried up by the Water the materials with the form thereof are described Gen. 6. He prepared and built it so as to be finished and ready against the time of the Flood The direction for the materials and the fashion and dimensions he received from God and it was as some collect out of Moses 120 years in Building And Noah believing that God as he had said intended to drown the World made this Ark according to God's prescription as a means to preserve him This implies that he was a man of a great estate 2. Therefore the end of this preparation was to save his House By House is meant his Family as his Wife and his three Sons with their Wives These must have perished with the rest of the World if they had not been preserved in this Ark. And because God intended not to create Mankind a new he thought good to save those that they might be a seminary for the propagation of Mankind to people the Earth Yet not only they but some of all living Creatures breathing and living upon the Earth were preserved with them that they also might multiply and replenish the World and that some of them might be Sacrificed after the Waters were dryed up With these he also laid up in this great Vessel Food for his House and other Creatures lest they should perish for want For the Ark could save them only from the deluge yet this it could not do except God had stored it and had a special care of it And it 's strange that by Virtue of this Ark that Water which destroyed others saved them which were in it This is the reason why the Apostle comparing the Flood to the Water of Baptism saith The like figure whereunto even Baptism doth also now save us 1 Pet. 3. 21. As God threatned a fearful Judgment so he made a gracious promise of deliverance to Noah and revealed the means of his safety and gave him a Command to use it And it was Faith which caused him to fear the Judgment and to rely upon the Promise which he believed as certainly as he did the Commination 3. The issue and consequent of this Faith and Obedience was two-fold 1. He condemned the World 2. Became the Heir of that Righteousness which is by Faith For the third Proposition is That by this he condemned the World and became Heir of the Righteousness which is by Faith 1. By it he condemned the World By World is meant the whole body of Mankind besides his Family The persons were many thousands and millions dispersed over the face of the Earth for it 's probable the World at that time was very populous yet very corrupt and wicked and besides that impenitent and hardned though they had sufficient warning and time to repent For God had given them an 120 years by Repentance to provide for their safety and prevent their ruine This World is said to be condemned by it that is by the Ark or as some say by his Faith the truth is he condemned them by both For by Faith he made the Ark and by making the Ark out of Faith he wamed the World and exhorted them to repent To understand this we must consider that Noah was a kind of Prince and Prophet in those dayes and very famous and his Name known far and near A private man of mean and poor estate was neither fit to make the Ark a Building of so vast Charge nor to give a general warning to the World And perhaps as he was a Preacher of Righteousness so he sent many into several parts of the World to signify the great danger and to exhort them to Repentance And as by his Doctrine and Words so also visibly by building the Ark he signified to the World the Will of God requiring Repentance or resolving to drown and destroy the World And they not believing his Doctrine not his design in making the Ark as God had commanded him not repenting of their Sins were condemned For he testified his Faith by making that great Vessel and confirmed his Doctrine by his Example and Righteousness of Life and did what in him lay to perswade all others to repent and by repentance provide for safety But they not hearkening unto him aggravated their sin so high as that they made themselves liable to Condemnation unavoidable There is a three-fold Condemnation 1. By Law 2. By Witness 3. By Judgment The condemnation by Law and Witness are not properly condemnation For that is in strict and proper sense a judicial act of the Judge yet so that if a man be not condemnable by Law and proved to be so by Witness or some other way he cannot justly be condemned Jonah preached to Nineveh Forty dayes and Nineve shall be destroyed So Noah preached to the Old World An hundred and twenty years and the Word shall be destroyed Nineveh repented and by repentance prevented destruction The Old Word at the preaching of Noah repented not and so were condemned The Doctrine and Word of God did virtually and conditionally condemn them God's Sentence did absolutely condemn them because they repented not So that Noah by his Faith and the Ark was not only a Witness against them but a Judge and God by him might be said to give the Sentence Again whosoever or whatsoever actively concurrs to Judgment by a Metonymy may be said to judge in this sense both Law and Witness may be said to Condemn and not only rational but irrational Creatures may be said to be Witnesses and rise up in Judgment against Offenders 2. The latter Consequent of this Faith and preparation of the Ark is that by it that is his Faith preparing the Ark He became Heir of that Righteousness which is by Faith To understand this we must consider that the saving of Noah by the Ark from the Flood was but a Type and Shadow of eternal Salvation by Christ and God by saving him from the Flood which drowned and destroyed the impenitent World did justify Noah and declare Righteousness by Christ and his deliverance from eternal Death And because the Ark wherein he was saved was made and prepared by Faith therefore be obtained this Righteousness and became Heir of eternal Salvation by Faith For though Noah was a righteous man and testified so to be and that by God himself yet that righteousness was but the evidence of the sincerity of his Faith For without Faith that Faith whereby he prepared the Ark he could not have been saved either from temporal or eternal destruction Not so as though he had not had faith formerly before he was warned by God for that he had many years before but this was one
therefore the Duty is to cast off these This is the same with putting off the Old Man and mortifying the inordinate Inclinations and Motions both of the concupiscible and irascible part and this Mortification must be universal we must cast off every weight 2. The second Proposition is That when these Impediments are removed and every Weight and Sin cast off to run with Patience the Race that is set before us This implies 1. That there is a glorious prize set before us 2. That there is a Distance between it and us 3. That there is a space or way through which we must pass and leads directly unto it These things presupposed the Duty is To run with Patience the Race that is set before us This Running is a Motion and a speedy Motion too whereby we measure the space between Heaven and us it must be speedy and therefore requires the putting forth of our utmost Strength so as to strive as the Original word turned Race implies As we must run and so make speed so we must run with Patience The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies 1. That the way is troublesom 2. That it 's long It 's troblesom because we shall meet with many Impediments it 's long because of the great Distance between us and eternal Glory Because it 's troublesom and grievous to Flesh and Blood therefore we must be patient and endure because it 's long we must be constant and though the Flesh may much desire it yet we must not rest nor think of Rest before we reach the Goal and be possessed of the Prize for the word doth not only signify Patience but continued Patience If it be God's Will that we must pass unto our heavenly Inheritance through a Wilderness and there to wander forty years and longer we must be content go on not rest not think of returning into Aegypt we must quietly submit unto his good Pleasure This business of Perseverance is not so easy it cannot be performed except we receive a new life and vigour from Heaven and continual Assistance besides our care watchfulness and incessant labour We must strive if ever we will enter in at the strait Gate for the Kingdom of God suffereth violence and the violent take it by force Yet the Prize is excellent and far above all that we can do and suffer for though we pass through Fire and Water yet God bringeth us into a wealthy place The force of the Apostle's Reason is very strong for we should persevere because 1. We have good Examples 2. These Examples are many 3. They are Examples of rare and excellent Persons some of the best that ever lived under Heaven 4. These Examples being upon Divine Record are proposed unto us by God himself 5. They are Patterns of the rarest Vertues manifested in their Divine and Noble Acts. 6. They are Precedents not onely in Words and Profession but in Deeds and bitter Sufferings and do manifest unto us that there is nothing in this Duty impossible nor any thing so difficult but may be overcome through Christ strengthning and enabling us § 2. The Apostle closeth up this Induction with the Example of Jesus Christ our Lord and the Son of God This he kept for a Reserve as far above all the rest for Christ was the purest Mirrour of all heavenly Vertues which as exemplified in Him were beyond Comparison and in the highest Degree They must eye the other Worthies much but Christ more for they must follow them and run their Race yet in running they must be Ver. 2. Looking unto Jesus the Author and Finisher of our Faith who for the Joy that was set before him endured the Cross despising the Shame and is set down at the right hand of the Throne of God IN these we have 1. An Example proposed 2. An Exhortation to look upon it In the first we may consider 1. Who it is that is proposed as an Example 2. Wherein He is an Example and what it is in Him which we must look upon The Party proposed for an Example is Christ who is described to be 1. The Author 2. The Finisher of our Faith That which we must look upon is 1. His Vertues manifested in his Humiliation 2. The great Reward of these Vertues and his glorious Exaltation The whole may be reduced to these Propositions 1. Jesus Christ is the Author and Finisher of our Faith 2. He for the Glory set before him endured the Cross and despised the Shame 3. After that despising the Shame he had endured the Cross he sate down at the right hand of God 4. In running with Patience the Race that is set before us We must look upon him thus represented 1. Christ is the Author and Finisher of our Faith This is not meant that he is the adequate Object of our Faith as saving nor that if Faith be taken for the habit and gift of Faith that he doth plant it in us at the first and continueth to preserve it till it be finished though both these in some respects are true But Faith seems here to be taken for our Christian Religion which we profess and also for the Rule of our Faith and Religion It 's true that this Christian Faith was from the beginning in a large sense for there was never any time since the first Promise of Christ wherein the Saints did not believe in Christ and had a certain Rule of their Faith Yet here Faith is taken more strictly for that Doctrine which represents Christ more fully and clearly as already come into the World and as having finished the great Work of Redemption This place is like that in Chap. 3. 1. where these Hebrews were exhorted to consider the Apostle and the High-Priest of their Profession Christ Jesus That which is there called Profession is here called Faith he who there is said to be the Apostle and High-Priest of our Profession is said here to be the Author and Finisher of our Faith as though he were the Author as an Apostle and the Finisher as a Priest That as an Apostle and Prophet he was the Author Institutor and first Publisher of our Faith is evident For Chap. 2. 3. that Salvation that is that Doctrine of Salvation which is the Gospel began first to be spoken by the Lord. He might be said to finish perfect and confirm it as a Priest when he sealed i◠with his Blood and merited the Spirit of Revelation to make it known and of Power to make it effectual upon our hearts Again he is the Finisher of it as sending the Holy Ghost from Heaven upon the Apostles and by them making known the Gospel and diffusing the Christian Religion through the World In a word He was the sole and whole efficient Cause of Christian Religion and this is the meaning of the words The Reason of this Character given is to set forth the Excellency of the Person who is here proposed a Pattern more effectually to encourage
find this to be so § 9. Because the Faith and Doctrine of Jesus Christ taught by the Apostles is as Christ himself the same yesterday to day and for ever therefore the Apostle dehorteth them thus Ver. 9. Be not carried about with divers and strange Doctrines for it is a good thing that the heart be established with Grace and not with meats which have not profited them which have been occupied therein THese words are a Dehortation and in it we may consider 1. The Sin dehorted from 2. The reason why they should take heed of it 1. The Sin is to be carried about with divers and strange Doctrines Doctrines divers and strange are all such as are different from the Gospel which is a Doctrine of perpetual and immutable truth and alwayes uniform the same Therefore the word divers may signify such as are different from it and different amongst themselves as all false and heretical Doctrines are though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies new or absurd and such all errors in Religion are They are new because invented and vented after the Truth was revealed and absurd because all such are irrational and many of them very gross They are also strange as having not the same Original with the Truth which was revealed from Heaven and of another stamp and quality By these some think he means Judaism and Philosophy and the Errors and Superstitions of the Morinthians and Cerinthians who attempted to make up one Body of Religion by joyning Judaism and Christianism together yet not only these but all other Heresies whatsoever are here intended They must not be carried away or about with these this is the Duty The Metaphor seems to be taken from Wethercocks or Ships which turn every way as the Wind carries them to be so carried about implies that they turn from the truth of the Gospel believe these false Doctrines and so are deceived as the word in the Original may signify and it signifies the inconstancy of such as receive them as not being firm and fixed in the saving Truth For if we once turn away from that we fall first into one Error then into another and are first of one Sect after that of another and can settle no where We have had sad experience of this in our times wherein many forsaking their Orthodox Teachers and the antient and apostolical Doctrine turned Anabaptists Seekers Quakers and men above the Ordinances of Scripture Sacraments Sabbaths Such we must not be not so erroneous heretical unstable This Text agrees with many others as Rom. 16. 17. Ephes. 4. 14. Colos. 2. 8 16. and many more noted by Curcellaâ—s Great is our frailty in this particular because of the imperfection of our Understanding the corruption of our Hearts the subtilty of the Devil and Seducers therefore let us he well informed in the Truth endeavour to live according to the Truth certainly known pray for the Spirit of Truth to guide us For it is not wit or learning without the Grace of God can preserve us from these Doctrines which carry us away from Christ and cause us to wander in by-wayes that lead our Souls into Destruction 2. The reason is 1. Because the Doctrine of the Gospel can save us 2. These strange Doctrines cannot promote our Salvation it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 1. It 's good the heart be established with Grace not with Meats By Grace may understand the Truth and the Truth of the Gospel so it 's taken Tit. 2. 11. And it 's called Grace because it 's the Word or Doctrine of Grace Act. 20. 24 32. which manifests the Grace of God in Christ and the Knowledg and Love of it is a Grace and Mercy of God To have the heart established therewith is to understand it believe it be affected with it so as to adhere unto it and make it our care in seeking eternal Life And then the heart is thus established with it when the Spirit of God writes it in our hearts so that we know it more clearly and are effectually moved to follow and practise it It must be deeply imprinted in our hearts and our hearts must be firmly fixt in it And this is good and profitable for Sanctification and Salvation but meats are not so By Meats is understood the Doctrine of Meats and by Doctrine of Meats may be meant Doctrine of Ceremonies such we find in the Books of Moses yet all abolished by the Gospel The Jews were perswaded that they were sanctified by the observation of Mosaical Ceremonies and the Traditions of their Elders This also was the perswasion of all Superstitious Wretches whether Heathens or Hereticks For Meats may here signify not only false Doctrines and Ceremonial Observations of the Jews but also all other various strange and different Opinions and Superstitions of all others whose hearts were not stablished by Grace And though men's hearts be never so pertinaciously fixed in them yet they could not advance their Salvation For it followeth which have not profited such as were occupied or as the Greek word signifies walked therein To walk in them is to profess and in their practise constantly to observe them Not to profit them is not to sanctify justify them or make them acceptable to God For that is truly profitable in this kind which makes a man more holy brings him nearer unto God and renders him more capable of eternal Life The sum is they must take heed of all false Doctrines and adhere to the truth of the Gospel And the reason is 1. Because establishment in the truth of the Gospel is good and certainly conduceth to eternal Life 2. The belief profession practice of any other Doctrine is not so cannot further our happiness § 10. There is another reason why they must not return to Judaism or any other Doctrine different from the Gospel For Ver. 10. We have an Altar whereof they have no right to eat which serve the Tabernacle IN these words we have 1. A benefit or priviledg 2. A right unto it granted unto Christians denied unto Jews and others The Propositions are two 1. We have an Altar 1 2. They who serve the Tabernacle have no right to eat of it 1. Altar here is the Priest or Sacrifice offered upon and sanctified by the Altar The Sacrifice is that of Christ's Body slain and offered by the eternal Spirit without spot unto God To have this is to have a right unto it so as to eat and be partakers of it The expression and phrase is Legal and Levitical For in the Law there were certain Sacrifices whereof part was given and offered to God part was given to the Priests to eat thereof part was allowed to the People which brought the Sacrifice and they might eat thereof before the Lord in the Tabernacle or the Temple The same Custom many of the Gentiles had To this the Apostle doth allude and doth imply that the Body of Christ was slain and offered unto
Antecedent And this is a certain Rule that if the Antecedent be true the Consequent is so too The Connexion is not natural but depends upon divine Ordination who hath determined in general that Punishment shall follow upon Sin and in particular that final Perdition shall follow upon Apostacy This is part of the Text which the Apostle alledgeth out of Habakkuk and therefore the Original is Hebrew And this gives occasion to consider the difference of the Translations the Vulgar Junius Vatablus the Divines of Zurick following him and our English differ amongst themselvs in translating the Hebrew and the Septuagint which the Apostle follows seems to differ much from all the Rest. Besides the Hebrew Copy which they turned did not agree with these of latter times This difference will appear in the Explication of particulars which are two 1. Apostacy 2. God's Displeasure 1. The Apostacy which is signified by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to be Pride so some to be Unbelief so others to be a Lifting up so our English to be a drawing back so the Septuagint These may be reconciled for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to fear and out of fear to hide ones self and also to remit and abate of our former Boldness and Courage this signification agrees well enough with the Arabick signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gafal which some tells is to hide or neglect For all Apostacy issues from fear and a Remission of our more intensive Courage in time of Persecution so as to yield basely and cowardly unto our Enemy whom we might have resisted and overcome This drawing back is an Unbelief after Belief and Profession of our Faith And it may and sometimes doth proceed from Pride which will not suffer the heart to submit unto the Will of God and depend upon that Righteousness which is by Faith it will scorn to bear the Cross of Christ and it will despise the Promises and Comminations of the Gospel Yet it may issue from other Causes 2. The Punishment is expressed in these words My Soul shall have no pleasure in him In our present Hebrew Copies we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Soul whereas the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Soul To change the Affix Jod into Vau was an Errour easily committed in the Transcription By Soul therefore is not meant the Soul of the Apostate but of God and the Soul of God is God who is only Soul and Spirit and hath no Body Of God it 's said He will have no pleasure in the Apostate which is a Meiosis and signifies He will be highly displeased with him The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated to be upright doth signify also to please so the Septuagint divers time do turn it and I know no Reason why the Translatour should vary from them especially in Habakkuk By this Phrase is declared God's high displeasure against them for their Sin for as their Sin was high and hainous so was his Displeasure who would punish them severely that the penalty might be proportioned and made adequate to their Sin So in these words the words of God we find the Arguments both à Praemio Poena briefly contracted § 41. Yet lest the Hebrews should think that the Apostle had conceived some Jealousy and Suspicion of an Inclination in them to Apostacy he as in the sixth Chapter prevents all such thoughts by these words following Ver. 39. But we are not of them which draw back unto Perdition but of them that believe to the saving of the Soul THis is an Application of the former Doctrine delivered in general to Paul and these Hebrews in particular There is little need of Explication for the words are easily understood from that which went before For to draw back is Apostacy and Perdition is utter Destruction which issues from the Displeasure and severe Justice of God To believe is the Duty Salvation of the Soul the Reward and to believe unto the Salvation of the Soul is to persevere in Faith unto the End and the full Possession of eternal Glory By these words we learn 1. To have a charitable conceit of Professors when we see and know nothing contrary to sincerity 2. To examine and thoroughly search our hearts that we may more clearly understand our spiritual condition Whether it be good or bad Whether our Faith be sincere and our Profession real or no Whether we tend unto Perdition or Salvation 3. They imply a secret Exhortation to Perseverance and a Dehortation from Apostacy upon the two main and principal Reasons of Perdition and Salvation 4. They serve for Comfort for to have a certain Knowledg of our Sincerity Constancy and Performance of our Duty and the Conditions of the Covenant is a Ground of great Joy and Comfort in the midst of our Afflictions and Tribulations for upon this Knowledg we are assured that God doth love us we are freed from the danger of Damnation have a firm Title unto everlasting Glory and all things shall work together for our good And happy we if we can truly say as here the Apostle doth We are not of them who draw back unto Perdition but of them who believe unto the Salvation of the Soul The Sum and Substance of the whole Chapter is 1. The Doctrine of the Excellency and Efficacy of Christ's Sacrifice which once offered doth consecrate the sanctified for ever 2. Exhortation to several Duties and especially to the principal which is Perseverance which is urged upon them by severall Arguments especially that of the fearful Punishment of Apostates and the glorius Reward of Perseverance CHAP. XI Concerning the excellency of Faith exemplisied in the Saints of former times § 1. THE Connexion of this Chapter with the former the Scope and Method are obvious and easily understood by the observant and considerate Reader 1. The Connexion is this the Apostle continues his Discourse concerning Faith and Profession and Perseverance in them unto Life Salvation and the receiving of the great Reward and his Exhortation unto Perseverance So that they agree in the same subject matter 2. The Scope is by a new Argument to stir them up unto continuance in the Exercise of this heavenly vertue 3. The Method is easily perceived by the Disposition of the parts which are 1. A Description of Faith Ver. 1. 2. An Instance in two general Effects Ver. 2 3. 3. An enumeration of many Saints and Worthies of former times who by this Faith did suffer grievous Afflictions did rare Exploits and obtained many great Blessings These Saints are represented unto us as marshalled and set in Array according to the times wherein they lived and 1. Some are expressed by Name 2. Some are not named at all Of such as are named 1. Some are honoured with the Testimony of the rare Acts and Effects of their Faith related in particular out of the Scriptures 2. Some are only named and the Effects of their Faith
this is the Case in particular The Law and the Gospel are inconsistent so is the Legal and Evangelical Administration and they cannot stand in force together therefore there is a necessity of nulling the one because otherwise the other cannot be established Now though the Law was suitable to former times of Minbâ—ity and Imperfection yet being imperfect and full of shadows there was great Reason it should be removed when the Substance of those shadows and that which was far more perfect was exhibited and there was a necessity of the removal of the former that way might be made for the latter as far more excellent This was the Reason why the Apostles especially Paul did labour so much not only to prove the Imperfection but to endeavour the Abolition of the Law after the Gospel was revealed from Heaven 4. This Removal of the Law to bring in the Gospel and a more perfect Administration was signified by that word of the Propher Yet once more For if God had said I will again shake Earth and Heaven and omitted the word once more then there had been in that Promise no ground of the Apostle's Inference to prove the stability and immutability of the Gospel But seeing the word yet once more is added his Inference was firm and valid and the Apostle knew that God's meaning was not basely this I will once more but I will once and no more and never again shake Heaven and Earth For from the Expression thus understood it doth necessarily follow that if in this one shaking he 〈◊〉 any thing that must needs stand firm for ever because there shall be no 〈◊〉 no Alteration in matter of Religion to the World's End This is a strong place against Mâ—â—â—-nens and the cursed Innovators of all times § 26. Thus far the Doctrine concerning the Gospel and the Immutability of Christ's Kingdom hath been cleared the Application of it to these Hebrews follows Ver. 28. Wherefore we receiving a Kingdom which cannot be moved let â—â— have Grace whereby we may serve God 〈◊〉 with reverence and godly fear Ver. 29. For our God is a consuming Fire THE illative Particle Wherefore doth inform us that these words follow upon the former as a Conclusion from the Premisses yet the Conclusion is not in the first words but those that follow If we consider the words in themselves we have 1. A Doctrine in the first words 2. An Use in those which follow The Use is an Exhortation wherein we may observe 1. The Duty exhorted unto which is To have Grace to serve God 2. The manner how we must serve God and that is 〈◊〉 〈◊〉 and â—â—dy fear 3. The Reason Because our God is a consuming Fire The Doctrine is this Paul and thsee Hebrews received a Kingdom which could not be moved and it 's first to be explained and the difficulty lies in this phrase of receiving a Kingdom For 1. There is a Kingdom 2. This Kingdom cannot be moved 3. They received it 1. There are many temporal Kingdoms but this is Spiritual and Divine The King is God the Administratour-General is Christ who in the administration of this Kingdom is so one with God that he is King as he is the Subjects believing Saints the rules of Goverment are the Doctrines of the Gospel the priviledges and benefits of this Kingdom are the blessings of Grace and Glory 2. This Kingdom cannot be moved or is not movable or alterable because Prince People Laws and Administration continue for ever The present manner of Administration shall not determine till God be all in all That it cannot be moved but remains stable you have heard before 3. They had received this Kingdom A Kingdom may be received either by a Prince to Govern it or by Subjects to be Governed the former is not the latter is intended For Subjects to receive a Kingdom may be either a Duty or a Benefit as a Duty it is to submit unto the Power and Laws of the Soveraign as a Benefit it is to be admitted as a Subject to enjoy the priviledges peace and happiness of the Kingdom Both may be here meant and the benefit presupposing the Duty fully and finally performed may be and shall be that we shall be Kings and Priests and reign with Christ for ever For the eminent and excellent estate of Glory following upon a final Victory over all Enemies even Death it self subdued is said to be a Kingdom This expression seems to be taken from that of the Prophet But the Saints of the most High shall take or receive the Kingdom and shall possesse the Kingdom for ever even for ever and ever Dan. 7. 18. The reason why here is mention of a Kingdom is because the former Discourse from ver 22. to this Text is concerning the excellent administration of Christ's Kingdom unto which God by his Grace and Calling upon their receiving of the Gospel had translated and admitted them § 27. This is the Doctrine the Exhortation followeth Where 1. The Duty is to have Grace to serve God Where we may observe 1. Grace 2. The having of this Grace 3. The having it to serve God 1. By Grace may be meant the Doctrine of Grace which is the Gospel so called Tit. 2. 11. 2. Faith and Belief 3. The profession of this Faith 4. The sanetifying power of the Spirit which all true Believers and Professors have and this presupposeth all the former or infolds them 2. To have this Grace is to have this sanctifying power and to hold it keep it exercise it more and more And though some Coples read it Indicatively we have yet most read it let us have that is let us hold it 3. The end why we must have and hold it is that we may serve God This implies that God is the Soveraign in this Kingdom and we are the Subjects and our duty is continually to serve our Lord and King To serve him is not only with all humility to adore his excellent Majesty but also sincerely wholly and absolutely to submit unto his power and obey his Laws This implies 1. That in this Kingdom we are not our own Masters or at liberty to do what we would But God is our Master and we are bound to obedience by his Laws 2. That without the Grace of God continued and held fast we cannot serve our God constantly without Grace we cannot serve him without Grace held fast we cannot serve him to the end 2. The manner how we must serve God is to serve him acceptably with reverence and goldly fear In general our Service must be acceptable in particular it must be reverence and godly fear which render it pleasing to God and without which it cannot be accepted Men may fear God that is perform some religious Service to God and yet it will not prove acceptable For some serve God and not with a pure and sanctified heart some serve God in outward Circumstantials and Rituals not in Substantials some serve
to be Overseers which have a Charge of men's Souls committed unto them for Direction unto eternal Bliss and also Rulers because of their Power and Authority whereby they may in the Name of Christ command them to obey his Laws and in this respect the People are subject unto them in that manner that if they hear and receive them they receive Christ who sent them and God who sent Christ And whosoever receiveth not but despiseth them desplseth Christ and God who sent them 2. These Guides lest they should be ignorant who they were were such as had spoken the Word of God unto them The Word of God is that part of the Word of God which we call The Gospel which is concerning Christ exhibited humbled exalted and reigning at the right hand of God contained in that part of the Scripture we call The New Testament This Doctrine is the Word of God not only because it speaks of God but also because it was revealed by God and that by his own Son in the last dayes This Word they had spoken and declared both by Word and Writing and that infallibly according as by Inspiration they had received an immediate Knowledg of it and this their infallible Doctrine was the Rule of inferiour Teachers 3. These they must remember Some of these might be living some of them dead both must be remembred To remember in this place is to call to mind which presupposeth a former Act of Understanding and is a Reiteration of the same Act upon the same Object These must be remembred not only as Men but as Guides and as such as had spoken the Word of God even unto them so as that they had heard them and learned from them the Mystery of the Gospel so as to believe in Christ Yet amongst these they must principally remember the most eminent and in particular those by whom they had believed For if men begin once to forget their Teachers they will soon forget their Doctrine The second part of their Duty to which their former Remembrance was subservient is the Consideration of the end of their Conversation Their Conversation and Course of life no doubt was agreeable to their Doctrine and the Word of God they taught their Preaching and their Practice were suitable and as their Conversation was good so the End was answerable In that Faith they lived in the same they dyed and as their Life was holy so their Death was happy In these words some observe two things 1. That these were dead and some of them at least had sealed the Truth of the Gospel with their Blood and dyed Martyrs 2. That they had been constant in the Profession and Practice of that heavenly Truth which they had preached and taught to others This Constancy and blessed Issue of their Conversation they are exhorted to consider and seriously review with the Eyes of their Souls as a rare and excellent Pattern worthy their Imitation 3. And if they were so worthy Imitation it was their Duty in the third place to follow their Faith that is their Doctrine which they preached believed professed practised unto Death and which they confirmed by their Suffering This is the true End of hearing Word of God and the true Use of all good Examples which are given us and set before our Eyes for this very End that we may do as they did and as they taught us both by their Words and Works their Doctrine and Practice We must follow the Example of all good men and above others of such Guides as these were amongst these Guides the most eminent in Truth Piety and Perseverance because their Doctrine and Life did agree and contiued suitable to the End § 8. It followeth Jesus Christ the same c. These words seem to stand absolute in themselvs without any dependance upon or Connexion with the Context antecedent or consequent and this hath given occasion to many several and different Expositions Some of the Ancients consider them in themselvs and understand them of Christ as God and from them prove his God-head by his perpetual Existence because he was is and shall be for ever and by his immutability because he alwayes is the same Some understand this of Christ as Redeemer whose Power and Efficacy in redeeming and saving all such as believe in him was from the first time that he was promised unto the World's End for he saved all those who believed in him for to come and all such who believe in him already come and exhibited Both these senses are true but whether intended here or no may be a Question But most Expositors consider the words in Coherence either with that which goes before or that which follows 1. With that which goes before and that two wayes 1. That as Christ the Word not incarnate or made Flesh spake to Joshua and promised not to leave him and forsake him so if they follow the Faith of their Guides and Teachers and persevere in the same to the End Christ will be with them and not leave them nor forsake them 2. That the Faith of their Guides was Faith in Christ according to their Doctrine of the Gospel concerning Jesus Christ an eternal unchangeable and never-failing Saviour and this their Faith in Christ they must follow and then Christ will be to them the same he was to their Guides and will certainly save them In this sense the words not only signify what kind of Faith that of their Teachers was and what was the Object and Foundation of it but also contain a Reason why they should follow it For their Faith was Faith in Christ which is the only saving Faith for ever as he Himself is the same for ever The Aethiopick Version favours this sense in part for thus they translate the words Follow me in the Faith of Christ c. So that according to this Christ is Faith in Christ. But others understand by Jesus Christ the Doctrine of Jesus Christ which is the same as Christ is and that for ever and never shall be changed Therefore they must follow it and never turn from it Christ may by a Metonymy signify Faith in Christ and the Doctrine of Christ because he was the Object of their Faith and the Subject of their Doctrine This Vatablus terms an Enallage This seems to be confirmed by the Exhortation following To apply this to our selves as it is our Duty so we must have a care often to remember the Apostles and their Successours who have taught us the Word of God and considering their happy Departure out of this World with the Joy and Comfort which they found in their Saviour let us follow their Doctrine and their Faith in Christ which if we do we shall have the same End and find the same Comfort in Christ who will be the same to us which he was to them for as He so his Doctrine is unchangeable for ever and whosoever shall follow his Doctrine and believe in him shall